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彼得后书生命读经 · 第3篇

神圣的供备（三）

The Divine Provision (3)
1读经：彼得后书一章一至四节。彼后一章一节指明，我们都已『分得同样宝贵之信』。我们看过，信是对真理本质的质实，（来十一1，）这真理乃是神新约经纶内容的实际。神的经纶乃在于三一神将祂一切的所是，分赐到我们里面。我们照著新约，向别人传讲三一神之丰富的分赐，那灵就会在听者心里作工，并且会有一种反应。这反应是藉著人听见我们的传讲所传达的真理而产生的。这反应可以比喻为摄影时照相机快门『卡嚓』开关的作用。这反应，这『卡嚓』的结果，就使信得以产生。然后信质实神新约经纶之内容实际的本质。
1Scripture Reading: 2 Pet. 1:1-4 Second Peter 1:1 indicates that we all have been “allotted like precious faith.” We have seen that faith is the substantiation of the substance of the truth (Heb. 11:1), which is the reality of the contents of God’s New Testament economy. God’secon o my is a matter of the Triune God dispensing all that He is into us. When we preach to others concerning the dispensing of the riches of the Triune God according to the New Testament, the Spirit will work in the hearts of the listeners, and there will be a certain kind of response. This response is produced through the hearing of the truth conveyed by our preaching. This response can be compared to the click made by the shutter of a camera in taking a photograph. As a result of this response, this click, faith is produced. Then faith substantiates the substance of the reality of the contents of God’s New Testament economy
2我们需要对信是甚么有清楚的领会。我们应当很容易说，信是对神经纶之本质的质实，而神的经纶乃是将祂自己分赐到我们这人里面，作我们的生命和生命的供应。我们需要认识这点，并且不断的经历、享受、实行。
2We need to have a clear understanding of what faith is. It should become easy for us to say that faith is the substantiation of the substance of God’secon o my, and God’secon o my is to dispense Himself into our being as our life and life supply. We need to know this, experience it, enjoy it, and practice it continually
FAITH, OUR PORTION
信，我们新约产业的分
OF THE NEW TESTAMENT INHERITANCE
3神已将这样的信分给所有在基督里的信徒，作他们的分。信成了我们新约产业的分。为甚么彼得在一章一节不说神已将一分产业分给我们，却说神已将信分给我们？信如何能当作一分产业分给我们？要答覆这些问题，我们需要看见，信不仅仅是凭藉，也是分。凭藉是我们藉以得著一样东西的工具，分却是我们所得著的东西。在一章一节，信不是凭藉，乃是我们所得著的事物。所以在本节，信等于产业。信是所分给我们新约产业的分。不错，照著新约，信在某种意义上是凭藉；尤其信是我们藉以得著救恩和永远生命的凭藉。但在一章一节，彼得没有把信当作凭藉，他认为信是神所分给我们新约产业的分。
3Such a faith has been allotted by God to all believers in Christ as their portion. Faith has become our portion of the New Testament inheritance. In 1:1 why is it that Peter does not say that God has allotted us a portion of the inheritance, but instead says that God has allotted faith to us? How can faith be allotted as a portion of the inheritance? In order to answer these questions we need to see that faith is not merely a means; it is also a portion. A means is an instrument through which we obtain something, but the portion is the very thing we obtain. In 1:1 faith is not a means; rather, it is the very thing, the object, we receive. Therefore, in this verse faith equals the inheritance. Faith is an allotted portion of the New Testament inheritance. Yes, according to the New Testament, faith in a certain sense is a means. In particular, faith is the means by which we receive salvation and eternal life. But in 1:1 Peter does not consider faith as a means. He considers faith an allotment, a portion of the New Testament inheritance allotted to us by God.
4我们仍需要看见，一章一节的信如何等于新约的产业。我们的分是基督，而基督是三一神的具体化身。所以，我们的分乃是作三一神具体化身的基督。这位基督启示在新约里，祂藉著新约传达给我们。整本新约乃是那作三一神具体化身之基督的容器。至终，这容器也将基督传达给我们。基督怎样藉著话传达给我们？基督主要是藉著话的传讲或教导而得以传达。使徒的传讲并教导总是将基督传达给别人。这就是说，基督藉著使徒所传讲并教导的临到听者。三一神具体化身在基督里，而基督包含在新约里。然后这位基督藉著话的传讲并教导传达给我们。新约包含基督，而传讲新约的人将这容器带给我们。藉著这凭藉，这容器将基督传达给我们。然后信从听而来，听从话而来。话的功用乃是将基督传达给我们。所以，基督藉著新约之话的传讲和教导临到我们。我们包罗万有的基督不但是话，祂也是赐生命的灵。当人藉著话向我们传讲基督，且凭著话将基督传达给我们的时候，基督同时就与传讲这话的人合作，作为那灵作工。这就是说，有人传讲话，就将基督传达到那些听话的人里面，这时，基督也作为那灵，在听话的人里面作工。然后祂在他们里面『卡嚓』一下，信就在他们里面得以产生。在我们里面所产生之信的结果，就是凡基督照著新约的话所是的，都分赐给我们。结果，我们就得著基督的实际。
4We still need to see how faith in 1:1 is equal to the New Testament inheritance. Our portion is Christ, and Christ is the embodiment of the Triune God. Therefore, our portion is Christ as the embodiment of the Triune God. This Christ is revealed in the New Testament, and He is conveyed to us through the New Testament. The entire New Testament is a container of the Christ who embodies the Triune God. Eventually, this container also conveys Christ to us. By what way is Christ conveyed to us through the Word? Christ is conveyed mainly by the way of the preaching or teaching of the Word. The preaching and the teaching of the apostles always conveyed Christ to others. This means that Christ came to the listeners through what was preached and taught by the apostles. The Triune God is embodied in Christ, and Christ is contained in the New Testament. Then this Christ is conveyed to us through the preaching and teaching of the Word. The New Testament contains Christ, and those who preach the New Testament bring this container to us. Through this means this container conveys Christ to us. Faith, then, comes from hearing, and hearing comes from the Word. The function of the Word is to convey Christ to us. Therefore, Christ comes to us through the preaching and teaching of the word of the New Testament. Our all-inclusive Christ is not only the Word, but He is also the life-giving Spirit. While Christ is preached to us through the Word and conveyed to us by the Word, He simultaneously cooperates with the preachers of the Word to work as the Spirit. This means that as He is being conveyed into those who listen to the preaching of the Word, He works within them as the Spirit. Then He “clicks” within them, and faith is produced in them. The issue of the faith produced within us is that whatever Christ is according to the word of the New Testament is imparted to us. As a result, we have the reality of Christ.
5信与基督乃是一。信乃是对话的内容的反应，这信实际上就是基督。这就是说，反应与产生反应的是一。换句话说，信（我们的反应）与基督是一。在我们的经历中，当我们的反应与藉著话的传讲而传达给我们的基督成为一时，信就在我们里面得以产生。
5Faith and Christ are one. The faith which is the response to the content of the Word is actually Christ. This means that the response is one with that to which it is responding. In other words, faith (our response) and Christ are one. When in our experience our response and the Christ conveyed to us through the preaching of the Word become one, faith is produced within us
6这信是甚么，非常难说明。很难分析或解释其中有多少是基督，有多少是我们自己的信。事实上，我们的信与那作我们信之对象的基督乃是一。这是神所分给我们新约产业的分。
6It is very difficult to define what this faith is. It is hard to analyze it or explain how much of it is Christ and how much is our own believing. Actually, our faith and the Christ who is the object of our faith are one. This is the portion of the New Testament inheritance God has allotted to us.
一切关于生命和敬虔的事
ALL THINGS RELATED TO LIFE AND GODLINESS
7这个分包含一切关于生命和敬虔的事，包括神的性情以及又宝贵又极大的应许。但这些应许如何能算在这个分的内容中间？让我们用遗嘱为例，答覆这问题。假定你父亲的遗嘱说，你有一分产业。你的产业就是你父亲的遗嘱里所记的。遗嘱不单告诉你某些东西；牠告诉你这些东西是你的分。不但如此，这遗嘱是一个实现的应许。所以，这遗嘱，这实现的应许，包括你产业的一切项目。就这一面的意义说，遗嘱、应许、产业都是一。同样，关于生命和敬虔的事包括神的性情，而论到这些事的应许，实际上就是遗嘱。新约不仅仅是约，更是遗命。用今天的话说，新约是新遗嘱。新约的二十七卷书乃是一个遗嘱，告诉我们，我们丰富的产业有甚么项目。因此，遗嘱与产业是一。
7This allotment contains all things related to life and godliness, including the divine nature and the precious and exceedingly great promises. But how can these promises be counted among the content of the allotment? Let us use the illustration of a will in answering this question. Suppose your father’s will says that you have a certain inheritance. Your inheritance is what is written in your father’s will. The will not only tells you about certain things; it tells you that these things are your portion. Furthermore, this will is a fulfilled promise. Therefore, the will, a fulfilled promise, includes all the items of your inheritance. In this sense, the will, the promise, and the inheritance are all one. In like manner, concerning the things related to life and godliness, including the divine nature, the promises actually are the will. The New Testament is a testament, not merely a covenant. In today’s terms, it is a new will. The twenty-seven books of the New Testament are a will telling us of the items of our rich inheritance. Hence, the will and the inheritance are one
8产业若没有遗嘱，会有重大的缺失。若没有新约，新遗嘱，我们怎么知道神关于我们的产业所应许我们的是甚么？所分得的信，我们的分，包括一切关于生命和敬虔的事。如我们所看过的，这也包括神的性情和应许。这一切都包括在所分给我们的信，就是神所分给我们的分里。
8An inheritance without a will would be lacking something very important. If we did not have the New Testament, which is a new will, how would we know what God has promised us concerning our inheritance? The allotted faith, our portion, includes all things related to life and godliness. As we have seen, it also includes the divine nature and the promises. All this is included in the allotted faith, in the portion God has allotted to us
赐下又宝贵又极大的应许
THE GIVING OF PRECIOUS and exceedingly great promises
9彼后一章四节说，『藉这荣耀和美德，祂已将又宝贵又极大的应许赐给我们，叫你们既逃离世上从情欲来的败坏，就藉著这些应许，得有分于神的性情。』主已经用祂的荣耀和美德呼召了我们，我们也已经蒙主呼召到祂的荣耀和美德；藉著并基于祂这荣耀和美德，主已将又宝贵又极大的应许赐给我们。
9Second Peter 1:4 says, “Through which He has granted to us precious and exceedingly great promises, that through these you might become partakers of the divine nature, having escaped the corruption which is in the world by lust.” The words “through which” are difficult to understand. The relative pronoun “which” in verse 4 refers to glory and virtue in verse 3. Through and on the basis of the Lord’s glory and virtue, by and to which we have been called, God has given us His precious and exceedingly great promises
10照三节看，主不但用祂的荣耀和美德呼召我们，也呼召我们到祂的荣耀和美德。门徒看见主的荣耀。祂与他们同在的期间，他们在祂的行为和日常生活中看见祂的美德。他们也在变化山上看见祂的荣耀。我信他们在其他的时候，例如祂食饱五千人，以及叫拉撒路从坟墓里出来的时候，也看见主的荣耀。门徒看见了主的荣耀和美德，就受吸引。这就是说，他们为主的荣耀和美德所呼召。在主复活以后，五旬节那天，彼得满了荣耀和美德。门徒在一种满了荣耀、满了美德的情况里；他们乃是被呼召到这荣耀和美德。
10According to verse 3, the Lord has called us not only by His glory and virtue, but also to His glory and virtue. The disciples saw the Lord’s glory. During the time He was with them, they saw the virtue in His conduct and daily living. They also saw His glory on the mount of transfiguration. I believe that they also saw the Lord’s glory at other times, for example, when He fed the five thousand and when He called Lazarus out of the tomb. Having seen the Lord’s glory and virtue, the disciples were attracted. This means that they were called by the Lord’s glory and virtue. After the Lord’s resurrection, on the day of Pentecost, Peter was full of glory and virtue. The disciples were in a situation that was full of glory and full of virtue, the very glory and virtue to which they had been called.
11藉这荣耀和美德，神已将应许赐给我们。四节的『藉』，原文意凭藉，在此也指原因。为这缘故，有些译本将原文这字译为『因著』，这就是说，因著这荣耀和美德，神赐给我们又宝贵又极大的应许。因为我们都已被呼召到这荣耀和美德，神就将应许赐给我们，使祂能为我们作出这美德和荣耀。照四节看，神已将又宝贵又极大的应许赐给我们，使我们藉著这些应许，得有分于神的性情。我们已经得著神的生命。我们相信主的时候，信就在我们里面产生；这时，神的生命就分赐到我们里面。虽然我们得著神的生命，但我们需要漫长的过程享受神的性情。生命与性情之间有所不同。神的性情就是神的所是。我们凭著活神的生命，享受神的性情。我们如何能活神的生命？我们乃是凭著神的应许活神的生命。我们需要凭著神的生命而活，使我们得有分于神的性情。有分于神的性情就是享受神的性情。
11Through this glory and virtue God has given us promises. The Greek preposition rendered “through” in verse 4 is in the instrumental sense becoming causal. For this reason, some versions render the Greek word “because of.” This means that because of the glory and virtue God has given us the precious and exceedingly great promises. Because we all have been called to glory and virtue, God has given us promises in order that He may work out this virtue and glory for us. According to verse 4, God has given us precious and exceedingly great promises so that through these we may become partakers of the divine nature. We already have the divine life. When faith was produced in us at the time we believed in the Lord, the divine life was imparted into us. Although we have the divine life, a long process is necessary for us to enjoy the divine nature. There is a difference between life and nature. The divine nature is what God is. We enjoy the divine nature by living the divine life. How can we live the divine life? We live the divine life by God’s promises. We need to live by the divine life so that we may be partakers of the divine nature. To partake of the divine nature simply means to enjoy the divine nature
12我们经历那『卡嚓』的作用之后，一切关于生命和敬虔的事就分赐到我们里面。如今我们得著神的生命。这神圣的生命使我们过彰显神的生活。我们彰显神作我们的敬虔。敬虔就是我们在生活中凭著神的生命所彰显的神。一切关于生命和敬虔的事分赐到我们里面，乃是藉著充分认识神，就是那用祂自己的荣耀和美德呼召我们，并且呼召我们到祂自己的荣耀和美德的一位。我们如何能过彰显神作我们的敬虔的生活？我们乃是藉著认识祂而过这种生活。所以，我们需要认识那用祂的荣耀和美德呼召我们，并且呼召我们到祂的荣耀和美德的一位。不但如此，藉这荣耀和美德，祂已将又宝贵又极大的应许赐给我们。
12After we experienced the “click,” all things pertaining to life and godliness were imparted into us. Now we have the divine life. This divine life is for us to live a life that expresses God. We express God as our godliness. Godliness is simply God expressed by us in our living by the divine life. The impartation into us of all things which relate to life and godliness is through the full knowledge of God, the One who has called us by and to His own glory and virtue. How can we live a life that expresses God as our godliness? We live it through our knowing of Him. Therefore, we need to know the One who has called us by His glory and virtue and to His glory and virtue. Furthermore, through this glory and virtue He has granted to us precious and exceedingly great promises.
13因著荣耀和美德，神已将应许赐给我们。这也就是说，神已应许我们，要为我们完成祂的荣耀和美德。因此，祂的应许是藉著荣耀和美德，也就是因著荣耀和美德而赐下的。我们看过，四节的『藉』字，首先是指凭藉，然后是指原因。介系词『藉』字，原文也有因著、基于的意思。因著、基于神已呼召我们到祂的荣耀和美德这事实，神已将应许赐给我们。藉著这些应许，祂向我们保证，祂要作出美德，使我们达到祂的荣耀。
13Because of the glory and virtue, God has given us the promises. This also means that God has promised us that He will carry out His glory and virtue for us. Hence, His promises were given through the glory and the virtue, that is, because of the glory and virtue. As we have seen, the word “through” in verse 4 is first instrumental and then causal. It is first a means, and then spontaneously it becomes a cause. The Greek preposition translated “through” also means on account of, on the basis of. Because of, on account of, on the basis of, the fact that God has called us to His glory and virtue, He has given us promises. By these promises He assures us that He will work out the virtue so that we may reach His glory
有分于神的性情
PARTAKING OF THE DIVINE NATURE
14神已将这些应许赐给我们，使我们藉著这些应许，得有分于神的性情。祂已呼召我们到祂的荣耀和美德，并且祂已将应许赐给我们，目的是叫我们享受神的性情。得著永远的生命是一次永远的事，但有分于神的性情是继续不断的事。虽然我们一次永远得著永远的生命，但我们无法一次永远享受神的性情。我们在地上过基督徒生活的整个过程中，甚至在永世里，都要一直有分于神的性情。我们看过，神的性情指神一切的所是。我们可用吃食物为例，说明有分于神的性情这事。你吃鸡的时候，就有分于鸡的性情。鸡的所是成为你的滋养。你吃鸡的时候，实际上是在吃鸡的性情，这性情包括各种滋养的元素。这些元素或成分乃是性情的构成成分。神的性情原则是一样的。藉著神的应许，我们有分于神的性情连同神一切的成分。我们吃食物怎样不是一次永远的，我们有分于神的性情照样不是一次永远的。我们天天吃食物，我们也要有分于神的性情直到永远。这是启示录二十二章的生命树和生命水的河所描绘的。吃生命树的果子就是有分于神的性情。神的性情是圣别、慈爱、公义、恩慈并纯洁的。事实上神的性情是包罗万有的。我们越有分于神的性情，我们就越有圣别、慈爱、公义、恩慈、和神的各种属性。然后这些属性就成为我们的美德，这些美德至终要完成于神的荣耀。
14God has given us these promises so that through them we may become partakers of the divine nature. He has called us to His glory and virtue and He has given us the promises for the purpose that we may enjoy the divine nature. To have eternal life is a matter once for all, but to partake of the divine nature is a continual matter. Although we have the divine life once for all, we cannot enjoy the divine nature once for all. During the entire course of our Christian life on earth and even in eternity, we shall still be partaking of the divine nature. We have seen that the divine nature denotes all that God is. We may use eating food as an illustration of partaking of the divine nature. When you eat chicken, you partake of the chicken nature. What the chicken is becomes your nourishment. When you eat chicken, you are actually eating the chicken nature, which includes various nourishing elements. These elements or ingredients are the constituents of the nature. The principle is the same with the divine nature. Through God’s promises, we are partaking of God’s nature with all the divine ingredients. Just as we do not eat food once for all, so we do not partake of the divine nature once for all. We eat food daily, and for eternity we shall be partaking of the divine nature. This is portrayed by the tree of life and the river of water of life in Revelation 22. To eat the fruit of the tree of life is to partake of God’s nature. God’s nature is holy, loving, righteous, kind, and pure. Actually God’s nature is all- inclusive. The more we partake of the divine nature, the more we have holiness, love, righteousness, kindness, and all manner of divine attributes. These attributes then become our virtues, which eventually will consummate in God’s glory
我们与神的运行合作
OUR COOPERATION WITH GOD’SO PER AT I ON
15有分于神的性情有个条件，这条件就是我们要逃离世上从情欲来的败坏。情欲是使我们不能享受神的性情的障碍。基督受死，救赎我们脱离虚妄的生活，（彼前一18～19，）现今我们该禁戒属肉体的私欲，（二11，）并且不再从人的情欲活在肉体里。（四2。）我们是蒙救赎的人，该禁戒私欲。这就是逃离世上从情欲来的败坏。
15Becoming a partaker of the divine nature has a condition, and this condition is that we escape the corruption which is in the world by lust. Lust is a barrier that keeps us from enjoying the divine nature. Christ died to redeem us from the vain manner of life (1 Pet. 1:18-19), and now we should abstain from fleshly lusts (1 Pet. 2:11) and no longer live in the flesh in the lusts of men (1 Pet. 4:2). As redeemed ones, we should abstain from lusts. This is to escape the corruption that is in the world through lust
16神已将应许赐给我们，祂应许要作出美德和荣耀，使我们得有分于神的性情。这是神的运行。但神的运行需要我们的合作，我们的合作就是禁戒私欲的生活，藉此逃离世上从情欲来的败坏。我们既逃离这败坏，就豫备好有分于神的性情。藉此我们看见，逃离世上的败坏，使我们彀资格有分于神的性情。神已分给我们一分，这一分包括神的生命和一切关于生命和敬虔的事。基于神已呼召我们到祂自己的荣耀和美德，祂已将应许赐给我们；祂应许要在我们里面运行，以完成祂的美德和荣耀。但神的运行需要我们的合作。我们乃是藉著禁戒属肉体的私欲，而与神的运行合作。例如，在买东西的事上，我们需要逃离世上从情欲来的败坏。我们需要某样东西，该到商店去买；但我们不需要花时间在商店里环视其他的东西。那样作就是照著我们的情欲而活。我们若照著肉体的情欲而活，就无法成为享受神性情的人。我们若沉溺于某些属世的娱乐，就无法享受神的性情。要有分于、享受神的性情，我们需要履行一个条件，就是逃离世上从情欲来的败坏。
16God has given us promises that He will work out the virtue and glory so that we may partake of the divine nature. This is God’so per at i on. But God’so per at i on requires our cooperation, and our cooperation is to abstain from a lustful life and thereby escape the corruption which is in the world by lust. Then having escaped this corruption, we are ready to become partakers of the divine nature. By this we see that escaping the corruption in the world qualifies us to partake of the divine nature. God has allotted to us a portion that includes the divine life and all things pertaining to life and godliness. Based upon the fact that God has called us to His own glory and virtue, He has given us promises. He has promised to operate within us in order to carry out His virtue and glory. But God’so per at i on needs our cooperation. We cooperate with God’so per at i on by abstaining from fleshly lusts. For example, in the matter of shopping we need to escape the corruption that is in the world through lust. When we need a particular thing, we should go to the store and buy it. But there is no need for us to spend time in the store looking around at other things. That would be to live according to our lusts. If we live according to the lusts of the flesh, we cannot become those who enjoy the divine nature. We cannot enjoy the divine nature if we indulge in certain worldly entertainments. In order to become partakers, enjoyers, of the divine nature we need to fulfill the condition of escaping the corruption that is in the world by lust
有神的生命和性情
HAVING THE LIFE AND NATURE OF GOD
17我们看过，神的性情指神的所是，包括神所是的成分、构成成分。因为我们是神所生的儿女，我们就有神的生命，也有祂的性情，作我们的享受。因为我照著圣经宣扬这真理，有些人就定罪并诬告我，说我的教导将人神格化。他们说我将自己神格化，并教导召会是神，且该当作神的一部分来敬拜。我们要对这诬告彻底的加以驳斥！中国父母所生的孩子当然是中国人。那么我们这些由神而生的人如何？藉著我们的新生，重生，我们已由神而生，我们是神的儿女。因著我们由神而生，我们就在生命和性情上和神一样。在这意义上，由神而生的人是神圣的。但我们确实无分于神格，也确实没有成为敬拜的对象。我们有神的生命和性情，但我们没有成为神格的一部分。有些早期的教父教导信徒成为神的事。但他们没有教导说，信徒会达到神格，或者要被人当作神敬拜。他们乃是说，神所重生的基督徒，有神的生命和性情。我们这些重生的人，在生命和性情上和神一样，但我们在神格的地位上与神不同。关于这点，我们需要非常谨慎。宣称信徒达到神格，而以这种意义教导人成为神，就会成为异端。但教导说，因为我们由神而生，我们有神的生命和神的性情，而在这两面成为与神一样，这乃是合乎圣经的。我们确实不能有分于神格，或有地位被别人当作神敬拜；然而，藉著重生，我们有神的生命和性情。
17We have seen that the divine nature denotes what God is, that it includes the ingredients, the constituents, of God’s being. Because we are children of God born of Him, we possess God’s life and also His nature for our enjoyment. Because I have proclaimed this truth according to the Bible, some have condemned me and falsely accused me of teaching deification. They say that I am deifying myself and teaching that the church is God and should be worshipped as a part of God. We utterly repudiate this false accusation! A child born of Chinese parents will certainly be Chinese. Then what about us who have been born of God? Through our new birth, regeneration, we have been born of God, and we are God’s children. Because we have been born of God, in life and nature we are the same as God. In this sense, those who are born of God are divine. But we definitely do not participate in the Godhead, and we definitely do not become an object of worship. We have God’s life and nature, but we do not become part of the Godhead. Certain early church fathers taught concerning the deification of the believers. But they did not teach that the believers attained to the Godhead or that they would ever be worshipped as God. Rather, they meant that Christians, those who have been regenerated of God, have God’s life and nature. We, the regenerated ones, are the same as God in life and nature, but we are not the same as God in position in the Godhead. Concerning this, we need to be very careful. Actually, I do not use the word deification. It would be heretical to teach deification in the sense of claiming that believers attain to the Godhead. But it is according to the Scriptures to teach that because we have been born of God, we possess the divine life and the divine nature and that, in these two aspects, we have become the same as God. We definitely cannot participate in the Godhead or have the position to be worshipped by others as God; nevertheless, through regeneration we have God’s life and nature.
18我们需要回到神纯正的话，并告诉人，凡相信神儿子的人就由神而生，并有权利、权柄，成为神的儿女。这样的人也有权利有分于、享受神的性情。所以，我们有神的生命，我们在享受神的性情，并且我们有神儿女的地位。但我们确实没有神格的地位，就是被别人当作神来敬拜的地位。我们该天天有分于神的性情，并享受神的所是，就是祂的内容、成分。我们怎样享受神的性情？首先，我们藉著充分认识那用祂的荣耀和美德呼召我们，并呼召我们到祂的荣耀和美德的一位，而享受神的性情。因这缘故，祂已将许多又宝贵又极大的应许赐给我们。第二，我们需要逃离世上从情欲来的败坏；那就是说，我们需要禁戒情欲的生活。放纵肉体的情欲，废掉我们享受神性情的权利。但我们若逃离世上从情欲来的败坏，就会与现今照著祂的应许在我们里面运行，以完成祂的美德和荣耀的神合作。我们若与神的运行合作，就会成为享受神性情的人。
18We need to come back to the pure Word of God and tell others that whoever believes in the Son of God is born of God and has the right, the authority, to become a child of God. As such, he has the right also to partake of, to enjoy, the nature of God. Therefore, we have God’s life, we are enjoying God’s nature, and we have the position of God’s children. But we definitely do not have the position of the Godhead, the position to be worshipped by others as God. Daily we should partake of the divine nature and enjoy what God is, the contents, the ingredients, of His being. By what way do we enjoy the divine nature? First, we enjoy the divine nature by the full knowledge of the One who has called us by His glory and virtue and to His glory and virtue. Because of this, He has given us many precious and exceedingly great promises. Second, we need to escape the corruption that is in the world by lust; that is, we need to abstain from lustful living. Indulging the lusts of the flesh annuls our right to enjoy God’s nature. But if we escape the corruption that is in the world by lust, we shall cooperate with the God who is now operating in us according to His promises to carry out His virtue and glory. If we cooperate with God’so per at i on, we shall become those who enjoy the divine nature.
19我们有地位、能力和供备，有分于神的性情。我们享受神的性情时，这性情的一部分就成为我们的圣别，其他的部分就成为我们的谦卑、爱、恩慈、和其他的美德。这些优越的美德至终要完成于荣耀。这是何等奇妙的特权！我们没有充分的言语可以描述。赞美主，我们人竟能有神的生命，享受神的性情，像神一样生活，彰显祂作我们的敬虔，并有一切将要完成于荣耀的优越美德！
19We have the position, the ability, and the provision to become partakers of the divine nature. As we enjoy God’s nature, a part of this nature becomes our holiness, and other parts become our humility, love, kindness, and other virtues. These excellent virtues will eventually consummate in glory. What a marvelous privilege this is! We do not have the language adequate to describe it. Praise the Lord that we human beings can have God’s life, enjoy God’s nature, live as God lives, express Him as our godliness, and have all the excellent virtues that will consummate in glory